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he to betray the right？
CRITO： He ought to do what he thinks right。
SOCRATES： But if this is true； what is the application？ In leaving the
prison against the will of the Athenians； do I wrong any？ or rather do I
not wrong those whom I ought least to wrong？ Do I not desert the
principles which were acknowledged by us to be justwhat do you say？
CRITO： I cannot tell； Socrates； for I do not know。
SOCRATES： Then consider the matter in this way：Imagine that I am about
to play truant （you may call the proceeding by any name which you like）；
and the laws and the government come and interrogate me： 'Tell us；
Socrates；' they say； 'what are you about？ are you not going by an act of
yours to overturn usthe laws； and the whole state； as far as in you lies？
Do you imagine that a state can subsist and not be overthrown； in which the
decisions of law have no power； but are set aside and trampled upon by
individuals？' What will be our answer； Crito； to these and the like words？
Any one； and especially a rhetorician； will have a good deal to say on
behalf of the law which requires a sentence to be carried out。 He will
argue that this law should not be set aside； and shall we reply； 'Yes； but
the state has injured us and given an unjust sentence。' Suppose I say
that？
CRITO： Very good； Socrates。
SOCRATES： 'And was that our agreement with you？' the law would answer； 'or
were you to abide by the sentence of the state？' And if I were to express
my astonishment at their words； the law would probably add： 'Answer；
Socrates； instead of opening your eyesyou are in the habit of asking and
answering questions。 Tell us；What complaint have you to make against us
which justifies you in attempting to destroy us and the state？ In the
first place did we not bring you into existence？ Your father married your
mother by our aid and begat you。 Say whether you have any objection to
urge against those of us who regulate marriage？' None； I should reply。
'Or against those of us who after birth regulate the nurture and education
of children； in which you also were trained？ Were not the laws； which have
the charge of education； right in commanding your father to train you in
music and gymnastic？' Right； I should reply。 'Well then； since you were
brought into the world and nurtured and educated by us； can you deny in the
first place that you are our child and slave； as your fathers were before
you？ And if this is true you are not on equal terms with us； nor can you
think that you have a right to do to us what we are doing to you。 Would
you have any right to strike or revile or do any other evil to your father
or your master； if you had one； because you have been struck or reviled by
him； or received some other evil at his hands？you would not say this？
And because we think right to destroy you； do you think that you have any
right to destroy us in return； and your country as far as in you lies？
Will you； O professor of true virtue； pretend that you are justified in
this？ Has a philosopher like you failed to discover that our country is
more to be valued and higher and holier far than mother or father or any
ancestor； and more to be regarded in the eyes of the gods and of men of
understanding？ also to be soothed； and gently and reverently entreated when
angry； even more than a father； and either to be persuaded； or if not
persuaded； to be obeyed？ And when we are punished by her； whether with
imprisonment or stripes； the punishment is to be endured in silence； and if
she lead us to wounds or death in battle； thither we follow as is right；
neither may any one yield or retreat or leave his rank； but whether in
battle or in a court of law； or in any other place； he must do what his
city and his country order him； or he must change their view of what is
just： and if he may do no violence to his father or mother； much less may
he do violence to his country。' What answer shall we make to this； Crito？
Do the laws speak truly； or do they not？
CRITO： I think that they do。
SOCRATES： Then the laws will say： 'Consider； Socrates； if we are speaking
truly that in your present attempt you are going to do us an injury。 For；
having brought you into the world； and nurtured and educated you； and given
you and every other citizen a share in every good which we had to give； we
further proclaim to any Athenian by the liberty which we allow him； that if
he does not like us when he has become of age and has seen the ways of the
city； and made our acquaintance； he may go where he pleases and take his
goods with him。 None of us laws will forbid him or interfere with him。
Any one who does not like us and the city； and who wants to emigrate to a
colony or to any other city； may go where he likes； retaining his property。
But he who has experience of the manner in which we order justice and
administer the state； and still remains； has entered into an implied
contract that he will do as we command him。 And he who disobeys us is； as
we maintain； thrice wrong： first； because in disobeying us he is
disobeying his parents； secondly； because we are the authors of his
education； thirdly； because he has made an agreement with us that he will
duly obey our commands； and he neither obeys them nor convinces us that our
commands are unjust； and we do not rudely impose them； but give him the
alternative of obeying or convincing us；that is what we offer； and he
does neither。
'These are the sort of accusations to which； as we were saying； you；
Socrates； will be exposed if you accomplish your intentions； you； above all
other Athenians。' Suppose now I ask； why I rather than anybody else？ they
will justly retort upon me that I above all other men have acknowledged the
agreement。 'There is clear proof；' they will say； 'Socrates； that we and
the city were not displeasing to you。 Of all Athenians you have been the
most constant resident in the city； which； as you never leave； you may be
supposed to love （compare Phaedr。）。 For you never went out of the city
either to see the games； except once when you went to the Isthmus； or to
any other place unless when you were on military service； nor did you
travel as other men do。 Nor had you any curiosity to know other states or
their laws： your affections did not go beyond us and our state； we were
your especial favourites； and you acquiesced in our government of you； and
here in this city you begat your children； which is a proof of your
satisfaction。 Moreover； you might in the course of the trial； if you had
liked； have fixed the penalty at banishment； the state which refuses to let
you go now would have let you go then。 But you pretended that you
preferred death to exile （compare Apol。）； and that you were not unwilling
to die。 And now you have forgotten these fine sentiments； and pay no
respect to us the laws； of whom you are the destroyer； and are doing what
only a miserable slave would do； running away and turning your back upon
the compacts and agreements which you made as a citizen。 And first of all
answer this very question： Are we right in saying that you agreed to be
governed according to us in deed； and not in word only？ Is that true or
not？' How shall we answer； Crito？ Must we not assent？
CRITO： We cannot help it； Socrates。
SOCRATES： Then will they not say： 'You； Socrates； are breaking the
covenants and agreements which you made with us at your leisure； not in any
haste or under any compulsion or deception； but after you have had seventy
years to think of them； during which time you were at liberty to leave the
city； if we were not to your mind； or if our covenants appeared to you to
be unfair。 You had your choice； and might have gone either to Lacedaemon
or Crete； both which states are often praised by you for their good
government； or to some other Hellenic or foreign state。 Whereas you； above
all other Athenians； seemed to be so fond of t